Homosexuality in the New Testament

In the New Testament, the gospels do not contain explicit discussion of homosexuality, but instead only of "sexual impurities" or porneia in general, which in the context of Mosaic law can be understood to include homosexual acts, but Christian views on the old covenant vary. The epistles of Paul of Tarsus are more explicit, condemning at least homosexual prostitution. Some academics interpret the relevant passages to disapprove pederasty or prostitution rather than homosexuality as it is now understood and the relationship between Paul of Tarsus and Judaism is still disputed.

Contents

Jesus, homosexuality, and marriage

The Bible makes no reference to Jesus ever explicitly condemning homosexuality. However, some have used the fact that the Bible only records Jesus as speaking of "marriage" in terms of one man and one woman, along with the fact that he condemns fornication, as a basis for arguing by extension that all forms of sexual relations other than between a man and a woman, as husband and wife, are condemned by him. This argument hinges on the assumption that Jesus did not approve nor believe in the idea of same-sex marriage.

Matthew 15; Mark 7: What defiles

In Matthew 15: 19-20 (KJV) Jesus says:

“ For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man. ”

In Mark 7: 20-23 (KJV) it says:

“ And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, sexual impurities, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man. ”

Whether these lists include homosexuality depends on the translation of porneia (sexual impurity). Translations of these passages generally translate porneia as fornication rather than sexual impurity (see Leviticus). Some interpret the translation of porneia more broadly, to encompass sexual immorality in general, though there is disagreement over whether such an interpretation is supported by the writings of the Church Fathers. Although the rabbis of the 1st century generally included homosexuality within their condemnations of sexual immorality (Saltlow, Michael 1995 Tasting the Dish: Rabbinic Rhetorics of Sexuality. Scholars Press. ISBN 07885015); Jesus did not necessarily agree with the conclusions of the Jewish authorities of the time (e.g. his Antithesis of the Law).

Porneia appears a number of times in Paul's letters, always with arsenokoitais. Yale University professor John Boswell argues in his book "Christianity, Social Tolerance and Homosexuality" that 'arsenokoitai' in 1 Corinthians 6:9 and 1 Timothy 1:10 refers specifically to male prostitution; various conservative scholars have presented countering arguments.[1][2][3]

Matthew 8; Luke 7: "pais"

This event is referred to in both Matthew 8:5-13 and Luke 7:1-10 and tells of Jesus healing a centurion's servant.

Luke 7:2 (TNIV) says:

“ There a centurion's servant, whom his master valued highly, was sick and about to die. ”

The term translated from the Greek as "servant" is pais. This can be translated in a number of different ways including "child" (e.g., Matthew 2:16; Lk 2:43, 8:51-54 where it refers to a girl), "son" (John 4:51), "servant" (Lk 15:26, Acts 4:25), or be unclear whether "son" or "servant" is meant (Acts 3:13, 3:26, 4:27, 4:30) (Marston, Paul 2003. Free Methodists).

Horner (1978) and Helminiak (2000) suggest a homosexual theme to this text. Helminiak argues that this is implied by the broader context of the narrative suggesting an unusual level of concern about the servant, whereas Horner suggests that use of the term "valued highly" implies a sexual relationship. Horner goes on to argue that, as Jesus commended the centurion for his faith (Matthew 8:10; Luke 7:9), it shows that Jesus approved of their relationship, otherwise he would have condemned him.

Other biblical scholars dismiss such opinions as deliberately distorted interpretations of the text (Marston, Paul 2003). Furthermore, the Greek term for "valued highly" (ἔντιμος; entimos) clarifies the absence of any sexual connotation (NET Bible 2005, Luke 7). Marston argues that Jesus would not have condoned any homosexual relationship, in line with the weight of other scriptural evidence; while Chapman (2005) suggests that even if the relationship had been homosexual, his lack of condemnation does not necessarily equate to his approval of them. None of the standard professional Greek lexicons and dictionaries identify pais as a reference to a homosexual partner.[4]

Romans 1

In the Epistle to the Romans 1:26-27 (EMTV), Paul writes

“ For this reason [idolatry] God gave them up to passions of dishonor; for even their females exchanged the natural use for that which is contrary to nature, and likewise also the males, having left the natural use of the female, were inflamed by their lust for one another, males with males, committing what is shameful, and receiving in themselves the recompense which was fitting for their error. ”

This has been described as "the most important biblical reference for the homosexuality debate" (Hilborn 2002, p. 5). It is also the only apparent reference in the Bible to female homosexuality, though some maintain that this prohibition applies only to male homosexuals.[1] Hilborn (2002, p. 6) argues that in the wider passage (Romans 1:18-32) Paul writes that the "global scope of salvation history has been made manifest not only in ‘the gospel of God's Son’ (cf. v.9), but also in the very ‘creation of the world’ (v.20)." In common with many traditional commentators, Hilborn (2002, p.7) goes on to argue that condemnation of homosexual activity is derived from the "broad contours" of Paul's argument, in addition to the selective reading of individual words or phrases.

Some scholars (e.g., Boswell 1980, p. 109f; Vasey 1995, p. 131f) speculate that the text does not condemn homosexual acts by homosexuals, rather "homosexual acts committed by heterosexual persons" (Boswell 1980, p. 109), or heterosexuals who "abandoned" or "exchanged" heterosexuality for homosexuality (McNeil, 1993). Boswell argues that the conceptual modality (natural laws) which would provide the basis for the blanket condemnation of homosexuality did not exist prior to the Enlightenment era. In his series "Responding to Pro-Gay Theology", Christian apologist Joe Dallas contends that the apostle Paul is condemning changing "the natural use into that which is against nature" as being biologically contrary to nature—not just unnatural to heterosexuals, and to require this to mean heterosexuals experimenting with homosexuality requires unreasonable mental gymnastics.

West argues that Paul is condemning specific types of homosexual activity (such as temple prostitution or pederasty) rather than a broader interpretation (West 2005, p. 3). West argues that Paul is speaking to a Gentile audience in terms that they would understand to show that "all have sinned and fallen short of the glory of God" (Romans 3:23).

Another area of contention is the apparent reference to female homosexuality. Most interpreters assume that, due to the analogy with same-sex lust between males, Paul is referring to female same-sex behavior. This assumption is not conclusive, and it remains difficult to discern exactly what Paul meant by women exchanging natural intercourse for unnatural (Nissinen 1998, p. 108).

A more conservative biblical interpretation contends "the most authentic reading of Rom 1:26-7 is that which sees it prohibiting homosexual activity in the most general of terms, rather than in respect of more culturally and historically specific forms of such activity" (Hilborn 2002, p. 9; also Howard, 1996, p. 50). That "nature" in Rm 1:26 refers to acting contrary to design and man's normality is seen as evidenced by its use in Romans 11:21,24. Hays argues that Romans 1:26,27 is part of a general condemnation of humans, in which males and females, have rejected their creational (as in Genesis) distinctions, with homoeroticism being intrinsically wrong.[5] A statement by the General Synod of the Church of England (Issues in Human Sexuality) illustrates a categorisation and understanding of homosexuality, claiming that in ancient times "society recognized the existence of those, predominantly male, who appeared to be attracted entirely to members of their own sex." (Issues in Human Sexuality para 2.16, lines 8-9) which almost parallels that of modern ideation.

The same study is careful to point out that "the modern concept of orientation has been developed against a background of genetic and psychological theory which was not available to the ancient world."(Issues in Human Sexuality, para 2.16, lines 16-18) Although some ancient Romans (i.e. doctors, astrologers, etc.) discussed congenital inclinations to unconventional sexual activities such as homosexuality, this classification fails to correspond to a modern psychological, biological and genetic distinction between homosexual, heterosexual and bisexual orientations (Brooten 1998, p. 242). In addition, the concept of sexual orientation as being separate from one's perceived masculinity or femininity (i.e. gender identity) did not take shape until the 19th century (Halperin 1990, p. 9). An argument based upon this concept is responded to by Gagnon, in upholding the traditional position.[6]

Disputed word meanings

The meaning of two Greek words traditionally understood to refer to homosexual behaviour, has been disputed; arsenokoitēs and malakos. The two terms are sometimes rendered as "homosexuals"[7][8] or as "men who practice homosexuality" in the ESV, which says that together they "refer to the passive and active partners in consensual homosexual acts". One difficulty with this interpretation lies in the fact that arsenokoitai appears on its own in Timothy, without malakos, demonstrating that the two words do not necessarily form a fixed word-pairing (Homoeroticism in the Biblical World: A Historical Perspective, Minneapolis, MN: Augsburg Fortress, 1998; ISBN 0-8006-2985-Nissinen 1998, p. 114, 118).

arsenokoitēs

The Greek word arsenokoitēs appears in 1 Corinthians 6:9 and 1 Timothy 1:10. In 1 Corinthians 6:9-10 (TNIV), Paul says:

“ Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor practicing homosexuals nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. ”

The word translated as "practicing homosexuals" has been alternately rendered as "abusers of themselves with mankind" (King James Version, 21st Century King James Version), "sodomites" (Young's Literal Translation), or "homosexuals"(New American Standard Bible), or "men who practice homosexuality" (English Standard Version) or "those who abuse themselves with men" (Amplified Bible) or " "for those who have a twisted view of sex" (New International Readers Version) or "for sexual perverts" (Good News Translation) or "for abusers of themselves with men" (American Standard Version). The original term is very unusual, ἀρσενοκοίτης (arsenokoitēs), thought to mean "one who has sexual intercourse with a male" (Greek ἄῤῥην / ἄρσην [arrhēn / arsēn] "male"; κοίτην [koitēn] "sexual intercourse"), rather than the normal terms from the Greek culture. Within the Bible, it only occurs in this passage and in a similar list in 1 Timothy 1:9-10. Paul may have been drawing from the Greek (Septuagint) translation of Leviticus 18:22: καὶ μετὰ ἄρσενος οὐ κοιμηθήσῃ κοίτην γυναικός· βδέλυγμα γάρ ἐστιν (kai meta arsenos ou koimēthēsē koitēn gunaikos. bdelugma gar estin "And you shall not have sexual intercourse with a male as with a female. For it is unclean."). It appears, Paul was drawing directly from Leviticus prohibition of homosexuality.[9]

Arguments against a reference to homosexual behaviour

In contrast, Boswell (1980) argues that this is a term specifically created by Paul, and that given its unusual nature, the fact that Paul did not use one of the more common pagan Greek terms, and given its direct reference to the Levitical laws, it is a matter of debate whether Paul was referring generally to any person having homosexual sex, or whether (as discussed below) it referred only to anal sex of any form (cf. Elliott 2004). Other translations of the word, based on examinations of the context of its subsequent uses, include Martin's (1996), who argued it meant "homosexual slave trader" and Boswell's (1980) who argued it referred to "homosexual rape" or homosexual prostitutes. Scroggs perceives it as referring to exploitative pederasty.[10]

The term arsenokoitai was rarely used in Church writings (Elliott 1994), with Townsley (2003) counting a total of 73 references. Most are ambiguous in nature, although St. John Chrysostom, in the 4th century, seems to use the term arsenokoitai to refer to pederasty common in the Greco-Roman culture of the time and Patriarch John IV of Constantinople in the 6th century used it to refer to anal sex: "some men even commit the sin of arsenokoitai with their wives" (Townsley 2003). Moreover, Hippolytus of Rome in his Refutation of all Heresies describes a Gnostic teaching, according to which an evil angel Naas committed adultery with Eve and arsenokoitēs with Adam.[11] The context suggests the translation of arsenokoitēs as pederasty,[12] although it might have a different meaning.[13]

Arguments for a reference to homosexual behaviour

Scobie and Campbell argue against the restriction of the word to pederasty.[14][15] Hays, Scobie, and Malick point out that the meaning is identified by its derivation from the Greek translation of the Old Testament, where the component words "with a man (arsenos) do not copulate coitus (koites) as with a woman" refer to homosexual conduct.[16][17][18] Wright identifies other compound verbs ending in –koitēs and referring to sexual activity. Via agrees arsenokoitēs refers to homosexual activity.[19][20] James B. De Young presents similar arguments.[21]

Standard Greek lexicons and dictionaries understand this word as a reference to homosexual behavior.[22][23][24][25][26][27]

malakos

This word is translated as "male prostitutes" (TNIV), "effeminate" (NASB), or "catamites" (TJB; in the footnotes of the NKJV), in 1 Corinthians 6:9.

Arguments against a reference to homosexual behaviour

The Greek word μαλακός; malakos carries a root meaning of soft, luxurious or dainty, but here, G. Fee argues, it is used in a much darker way, possibly referring to the more passive partner in a homosexual relationship.[28] Others, (such as Scroggs[29] and Olsen[30]), based on previous and subsequent uses of the term, interpret it to mean an effeminate but not necessarily homosexual man (see gender bender and gender identity disorder).[7][10] Some theologians have argued that, when read in historical context, the Jewish Platonist philosopher Philo of Alexandria used the term in reference to temple prostitution.[31][32]

Arguments for a reference to homosexual behaviour

Lexical evidence from Greek texts indicates the word was used to refer to the passive partner in a male homosexual act.[33][34] The meaning of the word is not confined to male prostitutes,[35] or sexually exploited males.[36]

Standard Greek lexicons and dictionaries understand this word as a reference to the passive partner in a male homosexual act.[37][38][39][40][41][42]

References

  1. ^ The source and NT meaning of Arsenokoitai, with implications or Christian ethics and ministry James B. De Young
  2. ^ The Condemnation of Homosexuality in 1 Corinthians 6:9 David E. Malick
  3. ^ Homosexuality Revisited in Light of the Current Climate, by Calvin Smith
  4. ^ Balz & Schneider, ‘Exegetical Dictionary of the New Testament’ (1990), Liddell, Scott, Jones, & McKenzie, ‘A Greek-English Lexicon’ (rev. and augm. throughout, 19996), Brown, ‘New International Dictionary of New Testament Theology’ (1986), Louw & Nida, ‘Greek-English lexicon of the New Testament: Based on semantic domains’ (electronic ed. of the 2nd edition 1996), Zodhiates, ‘The Complete Word Study Dictionary: New Testament’ (electronic ed. 2000), Arndt, Danker, & Bauer (eds.), ‘A Greek-English Lexicon of the New Testament and Other Early Christian Literature’ (3rd ed. 2000). Kittel, Bromiley, & Friedrich (eds.), 'Theological Dictionary of the New Testament' (1964-).
  5. ^ "Relations Natural and Unnatural: A Response to John Boswell's Exegesis of Romans I, by Richard B. Hays in the Journal of Religious Ethics, Vol. 14 (1986), pp. 199-201.
  6. ^ The Faulty Orientation Argument of Anglican Archbishop Harper of Ireland
  7. ^ a b Berlinerblau, Jacques (2005). The secular Bible: why nonbelievers must take religion seriously. Cambridge University Press. p. 108. http://books.google.com/books?id=sGkp3Y4PUlsC&pg=PA108. 
  8. ^ Countryman, L. William (2007). Dirt, Greed, & Sex: Sexual Ethics in the New Testament and Their Implications for Today. Fortress Press. pp. 116–118. http://books.google.com/books?id=SKKPveZTbgAC&pg=PA116. 
  9. ^ ["THE MALAKOI AND ARSENOKOITAI (I COR 6:9): WHAT IS REALLY MEANT BY THESE TERMS?" | url = http://www.nwnet.org/~prisca/THE%20MALAKOI%20AND%20ARSENOKOITAI.htm]
  10. ^ a b Scroggs, Robin (1983). The New Testament and homosexuality: contextual background for contemporary debate. Fortress Press. pp. 62–65; 106–109. http://books.google.com/books?id=4pdeZ_MWcWIC&pg=PA62. 
  11. ^ Hippolytus. Refutation of all Heresies. Book V, Ch 21
  12. ^ See, e.g., Pearson, B. A. Ancient Gnosticism (Fortress Press, 2007), Ch. 6, p. 44. ISBN 0800632583
  13. ^ Martin, D. B. Arsenokoités and Malakos: Meanings and Consequences
  14. ^ 'There is no evidence that the term was restricted to pederasty; beyond doubt, the NT here repeats the Leviticus condemnation of all same-sex relations (cf. J. G. Taylor 1995: 6-7; Hays 1996: 382-83).', Scobie, 'The Ways of Our God: An approach to biblical theology', p. 838 (2003).
  15. ^ 'In response, however, it must be pointed out, first, that arsenokoites is a broad term that cannot be confined to specific instances of homosexual activity such as male prostitution or pederasty. This is in keeping with the term's Old Testament background where lying with a "male" (a very general term) is proscribed, relating to "every kind of male-male intercourse."13 In fact, the Old Testament "bans every type of homosexual intercourse." not just male prostitution or intercourse with youths.', Campbell, 'Marriage and Family in the Biblical World', p. 243 (2003).
  16. ^ 'Although the word arsenokoitēs appears nowhere in Greek literature prior to Paul's use of it, it is evidently a rendering into Greek of the standard rabbinic term for "one who lies with a male [as with a woman]" (Lev. 18:22; 20:13). (Despite recent challenges to this interpretation, the meaning is confirmed by the evidence of the Sybilline Oracles 2.73). Paul here repeats the standard Jewish condemnation of homosexual conduct.', Hays, 'First Corinthians', Interpretation: A Bible Commentary for Teaching & Preaching, p. 97 (1997).
  17. ^ 'It clearly echoes the Greek of Lev 18:22 and 20:13 in the LXX (arsen = "male," and koite = "bed"), so that arsenokoites literally means "one who goes to bed with a male" (cf. Malick 1993b: 482-87).', Scobie, 'The Ways of Our God: An approach to biblical theology', p. 838 (2003).
  18. ^ ‘It is significant that of all the terms available in the Greek language, Paul chose a compound from the Septuagint that in the broadest sense described men lying with men as they would lie with women.’, Malick, ‘The Condemnation of Homosexuality in 1 Corinthians 6:9’, Bibliotheca Sacra (150.600.484), 1996.
  19. ^ ‘He points out that in all other similar compounds ending in -koites the first half specifies the object of the sleeping, or its scene or sphere. That is, the first part always functions in an adverbial sense.21 This is because koites has a verbal force, in most not all instances, arseno denotes the object.22 Hence, the compound word refers to those who sleep with males, and denotes “‘male homosexual activity’ without qualification.”’, Haas, ‘Hermeneutical Issues In The Use Of The Bible To Justify The Acceptance Of Homosexual Practice’ (1), 1999.
  20. ^ 'True the meaning of a compound word does not necessarily add up to the sum of its parts (Martin 119). But in this case I believe the evidence suggests that it does.', Via, 'Homosexuality and the Bible: Two Views', p. 13 (2003).
  21. ^ THE SOURCE AND NT MEANING OF ARSENOKOITAI
  22. ^ ‘ἀρσενοκοίτης, ου, ὁ arsenokoitēs male homosexual* Referring to a male who engages in sexual activity with men or boys: 1 Cor 6:9; 1 Tim 1:10; Pol. Phil. 5:3; W. L. PETERSEN, “Can ἀρσενοκοῖται be translated by ‘Homosexuals’?” Vigiliae Christianae 40 (1986) 187-91. — D. F. WRIGHT, Translating ΑΡΣΕΝΟΚΟΙΤΑΙ,” Vigiliae Christianae 41 (1987) 396-98.’, Balz & Schneider, ‘Exegetical Dictionary of the New Testament’, p. 158 (1990).
  23. ^ ‘ἀρρενοκοίτης, ου, ὁ, sodomite, AP9.686, (Maced. iv/vi A.D., v. BCHsuppl. 8 no. 87); (ἀρσ-) 1Ep.Cor.6.9.’, Liddell, Scott, Jones, & McKenzie, ‘A Greek-English Lexicon’, p. 246 (rev. and augm. throughout, 19996).
  24. ^ ‘ἄρσην G781 (arsēn), male; θῆλυς G2559 (thēlys), female; ἀρσενοκοίτης G780 (arsenokoitēs), male homosexual, pederast, sodomite.’, Brown, ‘New International Dictionary of New Testament Theology’, volume 2, p. 562 (1986).
  25. ^ ‘88.280 ἀρσενοκοίτης, ου m: a male partner in homosexual intercourse—‘homosexual.’’, Louw & Nida, ‘Greek-English lexicon of the New Testament: Based on semantic domains’, volume 1, p. 771 (electronic ed. of the 2nd edition 1996).
  26. ^ ‘733. ἀρσενοκοίτης arsenokoítēs; gen. arsenokoítou, masc. noun, from ársēn (730), a male, and koítē (2845), a bed. A man who lies in bed with another male, a homosexual (1 Cor. 6:9; 1 Tim. 1:10 [cf. Lev. 18:22; Rom. 1:27]).’, Zodhiates, ‘The Complete Word Study Dictionary: New Testament’ (electronic ed. 2000).
  27. ^ ‘a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9 (on the impropriety of RSV’s ‘homosexuals’ [altered to ‘sodomites’ NRSV] s. WPetersen, VigChr 40, ’86, 187–91; cp. DWright, ibid. 41, ’87, 396–98; REB’s rendering of μαλακοὶ οὔτε ἀρσενοκοῖται w. the single term ‘sexual pervert’ is lexically unacceptable), of one who assumes the dominant role in same-sex activity, opp. μαλακός (difft. DMartin, in Biblical Ethics and Homosexuality, ed. RBrawley, ’96, 117–36); 1 Ti 1:10; Pol 5:3. Cp. Ro 1:27. Romans forbade pederasty w. free boys in the Lex Scantinia, pre-Cicero (JBremmer, Arethusa 13, ’80, 288 and notes); Paul’s strictures against same-sex activity cannot be satisfactorily explained on the basis of alleged temple prostitution (on its rarity, but w. some evidence concerning women used for sacred prostitution at Corinth s. LWoodbury, TAPA 108, ’78, 290f, esp. note 18 [lit.]), or limited to contract w. boys for homoerotic service (s. Wright, VigChr 38, ’84, 125–53).’, Arndt, Danker, & Bauer (eds.), ‘A Greek-English Lexicon of the New Testament and Other Early Christian Literature’, p. 135 (3rd ed. 2000).
  28. ^ Fee, G. (1987). The First Epistle to the Corinthians. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, p. 243
  29. ^ “the word in Paul’s list refers specifically to this category of person, the effeminate call-boy” (The New Testament and Homosexuality, 42).’, Scroggs, quoted in Malick, ‘The Condemnation of Homosexuality in 1 Corinthians 6:9’, Bibliotheca Sacra (150.600.482), 1993.
  30. ^ ‘Olsen insists that the μαλακοί in Paul’s time, “almost always referred in a negative, pejorative way to a widely despised group of people who functioned as effeminate ‘call boys’“ Mark Olson, “Untangling the Web: A Look at What Scripture Does and Does Not Say about Homosexual Behavior,” Other Side, April 1984.
  31. ^ God Is Not a Homophobe: An Unbiased Look at Homosexuality in the Bible by Philo Thelos, p.68-69, Trafford Publishing, 2004, esp. "...when Philo reads the Biblical laws against homosexuality, he interprets them as a reference to the expression of that act prevailing in his day - pederastry - in both secular form and in prostitution, especially as performed by the womanized malakos [...] Young boys were commonly forced to serve as homosexual prostitutes in the gates of idol temples."
  32. ^ What did Paul mean when he used the Greek word arsenokoitai?, section "Philo on shrine prostitution," by Rick Brentlinger, Gay Christian 101
  33. ^ ‘A particularly significant expression of this usage may be found in a letter from Demophon, a wealthy Egyptian, to Ptolemaeus, a police official, concerning needed provisions for a coming festival.’, ibid., p. 487; Malick supplies the text ‘“Demophon to Ptolemaeus, greeting. Make every effort to send me the flute-player Petoüs with both the Phrygian flutes and the rest; and if any expense is necessary, pay it, and you shall recover it from me. Send me also Zenobius the effeminate [μαλακόν] with a drum and cymbals and castanets, for he is wanted by the women for the sacrifice; and let him wear as fine clothes as possible” (“Letter of Demophon to Ptolemaeus” [from mummy wrappings found in the necropolis of El-Hibeh about 245 B.C.], The Hibeh Papyri: Part I, no. 54, 200–201).’, Malick, ‘The Condemnation of Homosexuality in 1 Corinthians 6:9’, Bibliotheca Sacra (150.600.449), 1993.
  34. ^ 'In classical Greek, μαλακός was also used to refer to boys and men who allowed themselves to be used homosexually.4 It was also applied to a man taking the female or passive role in homosexuality. Dionysius of Halicarnassus, who wrote Roman Antiquities around 7 B.C., described Aristodemus of Cumae as μαλακός because he had been “effeminate” (θηλυδρίας) as a child and had undergone the things associated with women.5 In classical literature the word μαλακός is sometimes applied to obviously gay persons. Lucian describes the blood of some priests he condemns for passive homosexual behavior as μαλακός.6 This cannot be dismissed as not indicating anything about the sexuality of the individuals in question. These were priests who spent their time seeking group sexual encounters. While there is some ambiguity with regard to μαλακός, it is not beyond reason to see the word representing the passive parties in homosexual intercourse. This is even more reasonable when it is in juxtaposition with ἀρσενοκοιτής which does imply an active homosexual role. It is interesting that in Aristotle’s Problems, a lengthy discussion of the origins of homosexual passivity, he employs the word μαλακός. In its general sense the word does mean “unrestrained,” but not without any particularly homosexual context.’, Ukleja, ‘The Bible and Homosexuality Part II: Homosexuality in the New Testament’, Bibliotheca Sacra.
  35. ^ ‘When it is employed in reference to sexual relationships of men with men, however, it is also not a technical term for male call-boys in a pederastic setting. The term may mean effeminate with respect to boys or men who take the role of a woman in homosexual relationships.’, Malick, ‘The Condemnation of Homosexuality in 1 Corinthians 6:9’, Bibliotheca Sacra (150.600.490), 1993.
  36. ^ ‘The terms malakoi and molles could be used broadly to refer to effeminate or unmanly men. But in specific contexts it could be used in ways similar to the more specific terms cinaedi (lit., “butt-shakers”) and pathici (“those who undergo [penetration]”) to denote effeminate adult males who are biologically and/or psychologically disposed to desire penetration by men. For example, in Soranus’s work On Chronic Diseases (early 2nd century A.D.) the section on men who desire to be penetrated (4.9.131-37) is entitled “On the molles or subacti (subjugated or penetrated partners, pathics) whom the Greeks call malthakoi.” An Aristotelian text similarly refers to those who are anatomically inclined toward the receptive role as malakoi (Pseudo-Aristotle, Problems 4.26). Astrological texts that speak of males desirous of playing the penetrated female role also use the term malakoi (Ptolemy, Four Books 3.14 §172; Vettius Valens, Anthologies 2.37.54; 2.38.82; cf. Brooten, 126 n. 41, 260 n. 132). The complaint about such figures in the ancient world generally, and certainly by Philo, centers around their attempted erasure of the masculine stamp given them by God/nature, not their exploitation of others, age difference, or acts of prostitution.’, Gagnon, ‘Dale Martin and the Myth of Total Textual Indeterminacy’ (2007); http://www.robgagnon.net/DaleMartinResponse.htm.
  37. ^ ‘pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship, opp. ἀρσενοκοίτης (Dionys. Hal. 7, 2, 4; Dio Chrys. 49 [66], 25; Ptolem., Apotel. 3, 15, 10; Vett. Val. 113, 22; Diog. L. 7, 173; PHib 54, 11 [c. 245 B.C.] may have this mng.: a musician called Zenobius ὁ μαλακός [prob. with a sideline, according to Dssm., LO 131, 4—LAE 164, 4]. S. also a Macedon. ins in LDuchesne and CBayet, Mémoire sur une Mission au Mont Athos 1876 no. 66 p. 46; Plautus, Miles 668 cinaedus [Gk. κίναιδος] malacus; cp. the attack on the morality of submissive homoeroticism Aeschin. 1, 188; DCohen, Greece and Rome 23, ’76, 181f) 1 Cor 6:9 (‘male prostitutes’ NRSV is too narrow a rendering; ‘sexual pervert’ REB is too broad)=Pol 5:3.—S. lit. s.v. ἀρσενοκοίτης. B. 1065. DELG. M-M.’, Arndt, Danker, & Bauer (eds.), ‘A Greek-English Lexicon of the New Testament and Other Early Christian Literature’, p. 613 (3rd ed. 2000).
  38. ^ The vice catalog of 1 Cor 6:9 mentions the μαλακοί, soft people / weaklings, as reprehensible examples of passive homosexuality (cf. Rom 1:27; Lev 20:13; Ep. Arist. 152; Sib. Or. 3:184ff., 584ff.; see Billerbeck III, 70; H. Conzelmann, 1 Cor [Hermeneia] ad loc. [bibliography]).’, Balz & Schneider, ‘Exegetical Dictionary of the New Testament’, volume 2, p. 381 (1990).
  39. ^ 'figuratively, in a bad sense of men effeminate, unmanly; substantivally ὁ μ. especially of a man or boy who submits his body to homosexual lewdness catamite, homosexual pervert (1C 6.9)’, Friberg, Friberg, & Miller, ‘Analytical Lexicon of the Greek New Testament’, p. 252 (2000).
  40. ^ ‘88.281 μαλακόςb, οῦ m: the passive male partner in homosexual intercourse—‘homosexual.’ For a context of μαλακόςb, see 1 Cor 6:9–10 in 88.280. As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.’, Louw & Nida, ‘Greek-English lexicon of the New Testament: Based on semantic domains’, volume 1, p. 771-772 (electronic ed. of the 2nd edition 1996).
  41. ^ ‘μαλακός , ή, όν soft, fancy, luxurious; homosexual pervert (1 Cor 6:9)’, Newman, ‘A Concise Greek-English Dictionary of the New Testament’, p. 110 (1993).
  42. ^ ‘3120. μαλακός malakós; fem. malakḗ, neut. malakón, adj. Soft to the touch, spoken of clothing made of soft materials, fine texture (Matt. 11:8; Luke 7:25). Figuratively it means effeminate or a person who allows himself to be sexually abused contrary to nature. Paul, in 1 Cor. 6:9, joins the malakoí, the effeminate, with arsenokoítai (733), homosexuals, Sodomites.’, Zodhiates, ‘The Complete Word Study Dictionary: New Testament’ (electronic ed. 2000).